Green Tara of Wealth Teachings – Part 3



By His Holiness Dungse Shenphen Dawa Rinpoche

May 2013

The following is the third and final section of teachings Rinpoche gave last Spring at Yeshe Nyingpo. The sadhana practice itself is also now posted here along with this.

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The Text Itself

Prostration & Refuge

If we look into the practice now, first it begins with “Namo…” The namo itself is, “Praise be, obeisance, I bow my head down to you. I offer you my respects”. Namo is bowing yourself down with respect. In another sense it is like you are offering a prostration. And prostration is what? The act of prostration symbolizes surrendering your ego. When you surrender your ego you put yourself lower down on the floor; you say, “You are greater than me, I surrender myself to you and I take refuge in you”. It’s a sign of taking refuge in the ultimate. That is a full, lying down prostration. At the same time, lying down has the symbol of asking the mother Buddhas to witness your taking the vows to benefit others and the earth mother Goddess to accept you.  As your knees, hands and head – the five points – touch the earth, you surrender the five poisons for the five wisdoms. This is the symbol of you prostrations. You are not bending down and lying out flat to make someone happy. Rather it is about surrendering of your poisons and transforming them into the natural wisdom that is there. Within wisdom there are the poisons; within the poisons are the wisdoms. They are inseparable; they are one and the same. So, “Namo, I prostrate; obeisance to Tara; who is the mother of all the Buddhas; who’s venerated by all the Buddhas; who is the embodiment of all the kayas and buddhafields; who is holder of all the teachings; to you noble one who is swift in giving and granting me blessings; dispelling my fears; removing all sickness, demonic, physical, mental; along with all fears that are connected to and which disturb my mind; I pay homage to you the dispeller of all my fears; Mother Tara to you I pay homage.” You recite this verse of refuge with all of this in mind.

Mother Tara – Lama

Now from the point of Vajrayana, here Mother Tara is your lama, your yidam and your khandro. That is exactly what she is. So here ‘la ma’ means exalted; something that is heavy with blessings and heavy with virtue. Lama has the sense of most exalted, going beyond; nothing… nothing more excellent than that. She is called ‘La ma Nye Pa’, and the ‘la ma’ here means excellent exalted mother. Ma signifies motherliness. So, the lama is undeceiving; the lama has these great qualities. The lama is not like a god who has anger and jealousy and still has poisons. Even though they may live for an inconceivably long time, they are not realized, that’s the point; they still hold to phenomena with pride.  The lama is one who does not hold to the phenomena of duality; he does not hold to anything. He understands the absolute and the relative truths; he has combined these. Lama is the diamond mind that cannot be cut; that cannot be destroyed; that cannot be contaminated; that cannot be polluted.  That is the nature of lama; indestructible, strong and fixed. Those are the qualities of the vajra and the lama is the vajra. So, that word ‘lama’ has a great meaning to understand.

 Bodhicitta

“You Jetsun Ma – you are the embodiment of the buddha, embodiment of the dharma and you are the embodiment of the sangha. You are the three Jewels embodied. With devotion to you, I and all sentient beings equal to space go for refuge…” I have already told you that your practice always involves ‘you, me and all beings.’ So from the start we must begin with the correct motivation of including all sentient beings in our practice. That’s what this implies, ‘I and all,’ it doesn’t imply, ‘I take refuge only for myself; may I have the blessings only for me’ – that ‘only’ for the self is not here. It does not entertain your self-existence; it does not entertain that at all. So, the correct motivation begins with taking refuge for myself and others – me and all.

Liberating Poverty and Suffering

“In order to liberate all sentient beings from extreme poverty and suffering…” So this poverty and suffering is not only a reflection on material wealth but it also refers to the suffering of the mind. In addition it refers to the wish that, ‘May I gain wisdom so that I don’t make stupid mistakes and fall into suffering again.’ Most of the time suffering arises due to unskillful decisions that we take and execute. That is where suffering comes from. At the same time we think these unskillful actions are right and positive. So in the general sense, here we are asking to be woken up from ignorance and to be granted wisdom.

Removing the Mental State of Poverty

In addition, in the inner sense it is asking to have all poverty removed – the poverty that has stricken us so that we cannot move from this mental state of dearth. Therefore we pray to Tara, “Please liberate us from this extreme poverty and suffering – whatever is causing harm and suffering in my mind – please liberate us from that.” So in order to liberate that, what we need to do is to determine that, “I will accomplish the state of Goddess Tara of continuous wealth so that I can help others.” The predominant point here is others; self is not there. If you help others, self will be included in others. If you think of self and don’t include others, then there is nothing included for yourself. By thinking of others you receive the blessings and the benefit. By not thinking of others, but only thinking of yourself, you will not get anything. The collective karma that you can give happiness to, is what you will enjoy as the fruit. So you have to repeat this refuge and bodhicitta prayer three times at the beginning of the practice.  It is important that when you repeat this, you repeat it with sincerity and meaning, thinking, “Yes, this is what it really is.”

The Meditation Section

Now we come to the meditation part. His Holiness wrote this sadhana from the point of view of the Great Perfection – Dzogchen – the ultimate most perfect style. In other sadhanas there will be the syllable that transforms into the deity and whereby you are the samaya sattva, and then the jnana sattva, which is the wisdom deity, appears in front of you. In contrast, with this practice there are no such distinctions. Rather, instantaneously, ‘I am Tara’. So here, there is no invocation; no syllable to concentrate upon coming from the space of the sky; instantaneously, ‘I am Tara.’ That’s how it starts. This sadhana says, ‘From the primordial awareness I am goddess, I am Tara.’ There is nothing to transform; there is nothing to do about it.  The clarity nature of my awareness is my nature.

Beyond Gender

Now from the male perspective, we may have a problem thinking of ourselves as Tara. However, from the point of view of the teachings you are both male and female. In the female there is male and in the male there is female. We all have the roma and kyangma in our bodies since primordial time. There is no difference by the fact of there being male and female channels. In actuality we are sexless. Our grasping to one or other turns us more to the line of male or female. It is our grasping that does this. Since we have both the female and male channels in our bodies we can visualize ourselves as Tara. No problem. In fact, the bliss channel you have is already the representation of the female. Outwardly, the characters of male and female may behave differently but the inner, inner – when you go beyond the outer behavior – the inner essential channels are the same. You have the feminine channels, definitely. So ‘I am Green Tara instantly’. That’s what it is.

Cosmic Perfection

So who is Green Tara now, Jetsun Lhamo? “Her body is green, yellow…” (Rinpoche looks amused) green yellow really means light green. The yellow gives a lighter shade. So she is light green in color. She is beautifully adorned with all the major and minor marks. Obviously, as she is the mother of all the Buddhas, she has to have all the attributes of the Buddha: – perfect face, perfect proportion, all perfections with no defects of human beings ever in that body. These are the thirty-two major and eighty minor marks of realization. When you read of the qualities of the Buddha, you will find out that with each of these marks – the feet, the eyes, the hands, the arms, the posture, the skin, the color – everything is in perfection – it is cosmic perfection. That cosmic perfection is the Buddha’s body.  Of course she has to have those major and minor marks. In addition she is beautifully adorned. She’s adorned with the sambhogakaya adornments because she’s appearing in that form. The sambhogakaya adornments include eight silken scarves and five jewel ornaments. Beautiful – she is extremely beautiful; with a seductive face; three eyes representing the three kayas; two arms representing the relative and absolute truth; two legs, emptiness and skillful means in union; the two arms and legs together representing the Four Noble Truths; her smile is very seductive, yet at the edges of the mouth there is a slight curl of wrathfulness. Here she is saying, “I will use both peaceful and wrathful means to bring you to the path of realization”. Those that need wrath she’ll be wrathful so she will bring you by wrathfulness. Those who need peaceful means, she will use peaceful ways to draw them into the path of enlightenment. On the sides of her teeth she shows four small fangs.  These four fangs cut the concept of birth; whether it is birth by womb, moisture, miraculous or egg. With the fangs she is saying, “Cut the concept of the four births; never be born in any of these ways,” – meaning, reach the ultimate form of realization, don’t fall into the samsara of the realms. That’s what she is saying. Even though miraculous birth happens in the god realms, where you are born in a beautiful lotus, (hence its name ‘miraculous birth’), still it doesn’t matter. She tells us not to be born in the god realms either. She says don’t take rebirth in any of the four ways. She urges us instead to go for enlightenment, to drink the nectar of enlightenment. This is what’s she’s saying.

Fertility – Genetic Purity

In her right hand she holds the rice stalk and in her left the wish-fulfilling gem. In the right hand, the rice stalk symbolizes fertility, it says, “May there be fertility within which everything grows harmoniously.” This fertility represents the balancing of the environment; balancing of the weather; balancing of all that is disturbing our world – “May those subside and may things grow from the seed, and may the seed from which fertility grows be undamaged.” It is the most pure seed that she is holding which turns into a stalk of rice.  So she is holding the stalk of rice, which is a source of genetic purity – uncontaminated genetic purity. Of course when you plant anything you have to have a good seed, a seed that is undamaged. If the seed is damaged or burnt or something is wrong with it, how can you expect it to grow into anything good? Rather, the growth will similarly be a damaged growth – sure it will be damaged!

Wish-Fulfilling Jewel

In the other hand she is holding a wish-fulfilling gem to grant the wishes of all of us who are in abject poverty. Poverty refers to many things, not only material. There is poverty not only of wealth but also knowledge; lack of knowledge is also talking of poverty. If you don’t have enough knowledge, that is also poverty.

Visualizing the Luminous Body

When you visualize her body, you have to visualize her body luminous – absolutely luminous. Don’t visualize her body as solid like ours. Don’t visualize like that; that is not right.  Her body is like hollow glass. Buddhas don’t have organs like we have. For them, their bodies have already radiated into luminosity. That’s what it is. So you have to visualize her body extremely luminous with nothing inside; just like hollow glass. In addition she is smiling radiantly and seductively.

The Crown – Five Buddha Families

On her head she is wearing the crown of the five Buddha families; Om Ah Hung Tram Hri Ah – up on the crown, meaning the five Buddhas are her sons and she has also been empowered by the five Buddha families to become their mother. Om is in the centre and the Ah Hung Tram Hri Ah are arranged around it, on the top of a precious jeweled diadem (crown). The Om Ah Hung Tram Hri Ah is woven together on this precious diadem made of precious jewels.

The Precious Jewels – Reduce Attachment

The precious jewels are not saying, “If I wear this I will look beautiful.” No. That is not their purpose. The precious jeweled crown is for us to reduce our attachment.  She is not going to be holier or more powerful due to the jewels. Rather, she is saying, “Reduce your attachment to material objects; purify your grasping to material objects. Attachment and grasping are not necessary.” At the time of death if you have wonderful jewelry, is that going to help you go to your next birth? Can you take that jewelry with you? No. You can take nothing with you at the time of death. You cannot take even so much as a hair of this body which you have loved so much and taken so much care of; this body which you have said, “I will give and I will not give” and all of that – here you cannot even take so much as a needle. How can you take anything with you? You go alone. You were born alone and you go alone. That’s the thing. Once you are born, death is immanent. So there is no use in getting attached to this body or anything else.

The Inner Symbol of Jewelry

Jewelry is also a symbol of our attachment to relatives and friends. That is the inner symbol of jewelry. But when you die what can you do for them or they for you? You can do nothing for them. What can you do? You think they can share in your sorrow? No, they can’t. The law of the one that has gone beyond is different to the law of the one that remains. Yet at the same time do we have the generosity to offer our jewels and gems to the Buddha? Can we create merit with the material possessions we have? Can we offer for a good cause? No! This miserliness that we have in us is so strong that even if someone is making a good offering to a statue or a holy one we say, “Oh, no, that’s too much.” That is our nature. Even if someone wants to offer in totality we try to stop him or her, saying it’s is too much.  That is our own selfish greediness. So Tara is wearing these gems to tell us, “Let go, let go, it’s not important.” These material possessions you have are not important and are not worth getting attached to. They do nothing for you. That’s why she’s adorned with all these beautiful adornments. She’s saying instead “Why don’t you create a little merit and offer it to the triple gem?”

The Nine Signs of the Peaceful Wisdom Body

(Rinpoche continues again with the text…) “Her body is adorned with silks and precious jewels…” Now this is referring to the thirteen adornments of the sambhogakaya. So first let’s look at the nine signs of the wisdom body what she has: 1) she has a subtle body; she has a very subtle body; what does the subtle body mean? It means that pride has been purified. She has no pride. 2) She has a perfectly proportioned body. This is a sign of hatred being purified. 3) She has a well-toned body meaning that desire has been purified. She has no more desire like we have. In fact, she has no desire at all. 4) She has a pliant body. That means she has removed ignorance completely. 5) She has a youthful body – jealousy and anger have been purified. These are basically the five poisons. What it’s saying is that she has none of the five poisons that we have. Rather she manifests the five wisdoms instead. Her body, skin, color, tone and brightness and perfect proportions are all signs that the five poisons have been removed. She doesn’t have them.  6) She has a clear body – meaning defects and stains have been purified; 7) she has a radiant body – indicating her body contains excellent qualities; 8) she has an attractive body – a body that has the thirty-two major and eighty minor marks of the great perfection.  She is a Buddha, so of course she will have all of those. 9) The sheer splendor and blessings of her body – this is a sign that she can vanquish and destroy all negative things.

As mentioned, then of course her whole body is adorned in the sambhogakaya buddha adornments, like Dorje Sempa and all the buddhas, they all wear the same; the silken scarves and garments, short silken skirt, long shawl, anklets, bracelets all of that; the thirteen are composed of eight jeweled ornaments and five silken garments – that’s the same as with all the practices we do – all the sambhogakaya buddhas come with the thirteen ornaments. She is sitting in the posture of left leg stretched out and right drawn in, ready to respond and get up quickly to help sentient beings. She is seated upon a lotus sun and moon disc. The sun and the moon disc represent the practice of the relative and absolute; they are the union of space, emptiness and clarity. Also it is the sign of union itself, the secret union, whereby the mind is always in meditative awareness.

Emanation and Absorption of Multicolored/Multidirectional Light Rays

(Rinpoche refers back to the text…) “From her body rays of light emanate…” Now the section here – from her whole body, rays of light are emanating from every cell and pore of her skin. All of those are the countless, countless atoms. Tremendous different rays of lights radiate from each of these atoms that are the pores of her body; multicolored lights are radiated. These radiated lights must now permeate the whole of space. It is not that they just go up. No. This light has to permeate everywhere. It is multidirectional. It goes up to the buddhafields making an offering to all the buddhas; it goes to the field of all the yidams making an offering there; then it goes to the field of all the dharmapalas, invoking their minds and making an offering; and it goes to the six realms, purifying and removing the suffering of all those within those realms. This multi-colored light of hers must touch every phenomena both animate and inanimate. This light must touch every sphere – rocks, fields, trees – whatever. Basically, just as the sun illuminates the entire space, that is exactly what it is happening. This is like the radiance of the sun that touches all.

Satellite Connection

This light of hers is going out saying, “You are my mother and father sentient beings, I love you all. Whatever your suffering is, I’ll remove it.” This is healing light; blessing light; light that is healing and blessing at the same time. So this light must touch everything. Whenever you have a thought, even remote thought, this light touches that. There is nothing that it will not touch. So this light now, you have to see it as a connection.  It is connecting all the six realms to Tara. The light is like a satellite that it going out and connecting. We are creating the line of communication. These lights are molecules that are touching and going, touching and going.  Touching in what sense? They are gathering the blessings of all the buddhas, lamas, yidams and khandros. All the blessings are being absorbed and traveling back to the six realms. She is now making a link of receiving and sending; receiving and sending. That’s important. In fact, she is getting energized by all the buddhas. Then she’s sending out that energy, back to all sentient beings. So the stream of light is coming in and the stream of light is emitting. That is what is happening. From the infinite she is taking the blessings and then to the existing world she is transmitting the blessings.

First – the Outer Absorption

So stay a little bit in that absorption. Let’s not rush immediately into the Tam at the heart. Let’s first purify the outer form. That’s what this light is doing. Then we can purify the inner awareness of the mind, which is the Tam. Let’s wait and do the outer first. As I told you she is radiantly smiling because she’s seductive. She will use seduction to get those that will not be subdued by any other means.  So first this light is just going from the body. At first, let’s forget the light from the Tam; First just concentrate on the light from the molecules of the outer body that are now collecting and transmitting; collecting and transmitting.

Second – the Inner Absorption

(Rinpoche refers to the text again…)The next stage… “In the centre of her heart is the green letter Tam.” So now, here it’s time to get into the next gear. The next gear involves her heart, which should be pointed upwards. Now we come to the meditation on the inner, that is, on the heart. Here it says that standing at the heart, on a moon disc, is the letter Tam. Now in this case you may visualize a sun and moon disc upon an eight-petaled lotus, or just a moon disc on the lotus, along with the green syllable Tam on top of this.

Tam at the Heart Faces Out

So this syllable Tam, which sits on a lotus and moon disc, is the heart essence of Norgyunma – it’s her heart essence -Tam.  Now, generally people think, as you visualize this, that the Tam faces flat or sideways on the heart, on the lotus sun and moon disc. But that is not the way it is. The back portion of the Tam must come straightforward, so the back of the Tam faces out (i.e. the right side of the Tibetan syllable faces out.)

Mantric Motor

Of course, this syllable is surrounded by the mantra syllables Om Basu Dharani Soha, which are arranged anti-clockwise; spinning clockwise. Now Om Basu Dharani Soha surrounds this Tam completely with no gap in between. It has to be sealed very carefully. It is like a coil. You know when the coil spins you get the power like in a motor. That’s exactly what this is – this is the dharma motor. But as I said earlier, at this moment, you will not be able to spin, so don’t try spinning. This will happen after you have really recited a lot correctly. Then when you have concentrated properly on the syllable Tam, the syllables Om Basu Dharani Soha will slowly try to rise up to the middle neck of the Tam. When you have reached that level then you are already quite enlightened – I will come for teachings then! (Rinpoche laughs.)  So in the beginning, don’t force these syllables to move; just visualize them going around but don’t put your mind’s energy into it; don’t push it. There is nothing to push. Everything is natural. If you push it then the result won’t be good. Rather, leave it there and feel that it is going to spin one day. That’s it – then it will spin. So say Om Basu Dharani Soha, Om Basu Dharani Soha – as much as you can. Recite that. In the process of the recitation, then, as I told you, sometimes say Om Tam Soha, which relates to the four activities of pacifying, empowering, magnetizing and subjugating.

The Heart of the Meditation

Now let me get into the heart of the meditation. Just as this Tam is green in color, so obviously Om Basu Dharani Soha is also green. Please don’t try to make this multi-colored, just keep it green. She comes from the green Buddha field, called Yalo Kaupa so the green signifies her buddhafield. The quality of this field is emerald, that is, the stone connected to Green Tara is emerald. So keep all the letters surrounding the green Tam in the center, green.  Now we are required to do the inner meditation of Tam. From Tam a stream of light shoots out again. So now there are two lights. First is your general light of the body of Tara, which is one thing – but now there is the inner mind, clarity and awareness of Tara, which is another. This is her mind syllable, the essence of her heart and mind. This Tam represents her buddhafield and it represents the mystic power that she has. Within Tam, its power will create and destroy. The Tam is both creator and destroyer. It is like a hydrogen bomb. The instant it is let out, it will destroy everything into nothing and in one instant the same Tam can create all phenomena. So this is the most powerful energy of Tara. The Tam is the creative and destructive energy all in one.  When these two are in one, there are also tremendous blessings to receive with the power of this Tam.

Radiating and Absorbing from the Heart

Now inwardly you will meditate on this Tam and the surrounding syllables. First, from the surrounding syllables, energy that has already radiated out will now be absorbed into the Tam. It is the fuel for the fire. You need wood to get fire, no? The Om Basu Dharani Soha is the fuel that needs to heat the Tam so that the Tam’s energy can be created. So from this Tam and Om Basu Dharani Soha, all the lights go into the Tam, and the Tam’s light then shoots out into millions and trillions of rays. Now these lights are multicolored they are not just green because they represent the five wisdoms. So multicolored lights will shoot out of the Tam and go to all the buddhafields, making offerings, just as you were doing from the body before, but this involves more inner, inner offerings now. This has more potential. So this light will go and reach all the buddhafields, yidams and all the dakas and dakinis; innumerable male and female sages; male and female bodhisattvas; the infinity of all the practices that we have been doing and within which all the peaceful and wrathful buddhas are arising – this goes out as an offering to all of those fields and realms. In fact this light touches all the atoms of the space. It touches in that it provokes that mind. It requests these buddhas to, “Please, please turn your mind towards us sentient beings – we are suffering.” It is invoking their mind to look down and not remain in absolute meditation, but to just look down. At the same time the light radiates out again to all the six realms. Again, just as you did earlier with the visualization using the lights of the body, animate and inanimate objects are all purified; they are all blessed; their sufferings are removed.

Removing Obstacles –  Blessings – Faith

In particular, these rays of light that are now touching all of us will remove all our corporal negative karma and mental pain that we have. This is about blessing and removing obstacles of the body and, of course, the mind, and removing all the negative spirits that are there. So whatever kind of suffering we have, this is the ultimate blessing that will remove that. Whatever needs to be removed for whoever desires it, this will now be removed. It is based upon your wish of whatever needs to be removed. If you have a nerve disease or something that you want removed, this is the time to take the blessings; then it will be healed. Actually there is nothing that it will not heal and nothing that it will not cure. If your faith in her is strong enough, any seemingly incurable disease can be cured. That is the power of the blessing. The only thing that limits the blessings towards you, are your own mind’s limitations. It has nothing to do with Tara.

Tam like a Trillion Sun’s – Tara’s Face like a Million Moons

So this Tam goes into all directions like the sun shining everywhere; going, collecting; going, collecting – that’s what it’s doing. Due to the power of the buddhas, the Tam becomes brighter and brighter and brighter because it takes the energy of the buddhas to make it even more bright. So the Tam becomes like a sun of hundred, million, trillion strength. The face of Tara herself is so beautiful, it is like a million moons shining at the same time. That is how her face is described; that is how gorgeous it is. We may not actually be able to look at her face.

Tara’s Manifestations

The kindness of Tara is such that her manifestations in the Nirmanakaya are vast and infinite. Many of the Teachers’ consorts have been emanations of Tara – many of them. Dudjom Lingpa’s consort was Tara. When she finished her work, she said, “I am now going to Yalo Kaupa. Goodbye.” and she took her body and went to Yalo Kaupa. Guru Rinpoche often sends an emanation of Yeshe Tsogyal to yogis who need blessing and realization. He just instructs them to go there. To give the last empowerment of rigpa, the ‘Rigpai Sel Wang,’ that is, the last empowerment involving the total dissolution of your body into radiant, rainbow light; that blessing has to be received from a dakini.

The ultimate method must dissolve into wisdom – that’s what this means. The ultimate realization must be from the dakinis’s hand. There are no two ways about it. Because the dakini is auspiciousness, (Tib. tashipo tendrel zangpo) Guru Rinpoche would send Yeshe Tsogyal many times to many different yogis and practitioners, and many consorts of yogis and practitioners have been emanations of dakinis. Their field and expression, how they work to benefit sentient beings cannot be fathomed in our minds; we cannot fathom that.

Lhachung Apo’s Consort

In Tibet the consort of my tutor, Lhachung Apo, was a dakini. My tutor was an abbot; he was about to become the chief abbot of Mindroling monastery. At the time it was a custom of the monastery to send the good monks to recite prayers for people. Lhachung Apo was a Khenpo so he often went to do this. One time, while he was reciting prayers at a particular house, the lady of the house fell in love with him. One day she just locked him in her house so he was trapped there, and well, not surprisingly, he lost his vows – sure he did. It is not easy when a monk of this high stature loses his vows. He was not about to become a minor abbot; rather he was going to become a principle abbot, a Khenchen, of Mindroling which was a major Monestery in Tibet. He was one of the chief ones. So it was very embarrassing for him. You have to confess in front hundreds and hundreds of tulkus, monks and contemporaries. You have to say, “I lost my vows” and confess everything.

Nonetheless, he went through that humiliating process. Afterwards, when he was given leave by the head lama of Mindroling monastery, (which was founded by Terton Terdak Lingpa), my tutor felt so ashamed that he couldn’t bear to go back to his family. Instead he decided to become a wandering man. He thought, “Now I have nothing to be ashamed of. I have already lost my vows, which was a great regret for me, but now I may as well go the wild way.” So he went the wild way.

So Lhachung Apo went to Lhasa and did everything he could. In the process of this, he went to a call lady who gave him the clap. So – now he had this. He tried every kind of medicine, but nothing worked. On the contrary, it was just getting worse and worse. Then, one night in his dream, (he’d been practicing Tara as his main yidam), Tara granted him a vision. She appeared and told him, “If you go to this house near the market in Lhasa, you’ll find a call lady named White Dove. Go to meet White Dove.”

When he woke, he was sure this dream was a prophecy and a prediction. So he went and found White Dove in the streets in Lhasa. Sure enough when Lhachung Apo found her, he had to wait his turn. At one point, he nearly turned back, thinking that he could be recognized and that it would be embarrassing. But then he convinced himself to stay. So he waited and sure enough his turn came. Then he paid the sum she asked for and they had a union.

Afterwards he went back home and the next morning when he got up, he felt lighter and a little bit better so he thought, “I must go back to her again.” So he went back again. The next time he felt much better with more improvement. He did this several times until he felt totally better and the illness was removed completely. Finally he went back to her and said, “I want you to be my wife; please, marry me.” She looked at him for a moment and said, “Ok, but on one condition. If you can promise me that you can keep this condition then I will stay with you as your wife.” He said, “Tell me the condition; what is it?” She said, “You know the work I do, if it happens that my old customers come to me, can you promise not to abuse them and not to scold me for that even though we are married?” He said, “Oh, no problem, I can take this promise, no problem.” So he took the promise.

Then one day an old customer turned up. Lhachung Apo was waiting outside and the other man was busy inside. The more time they took the angrier he became. So by the time they’d finished and the man came out, my tutor was fuming mad and attacked him. His wife told him, “You broke your promise! Didn’t we have an agreement?” My tutor didn’t have much to say for himself. Then she told him “Anyway, I had a job to do and I did my job; now my time is up and the job is done.” He heard this but didn’t take her seriously.

Since Lhachung Apo had lost his vows, he had a job helping his brother as a trader – going to India to buy things and selling them in the surrounding villages. His brother complained that my tutor was always giving away free things to pretty ladies, so he was not much of a businessman. Anyway, one day he was away for business and his wife was in the house alone. She told two of her servants, “I want to play a game with you today. You see this turquoise on my neck? I’ll give it to you if you can catch me, but you have to give me a head start. Also, before we start I need to leave something under my pillow which I want you to give to Apo (my tutor) when he returns.”

The servants agreed. When the race was about to start they stood back and let her go a few yards ahead. Then she said, “Ok, now let’s run…” They were running and running and while they were running – she just completely disappeared into light. She was no more. They were astonished; they didn’t know what was going on; they were just completely stunned. One moment she was right in front of their eyes – running, running – and then the next, she just jumped into space. She took her whole body, (Tib. Ja lu pa).

Then under the pillow they found instructions that she’d left for my tutor. In this she told him, “Up until now my duty was to benefit all beings in the form of a prostitute. I had to take this form. The last man that needed to be liberated I have finished liberating. I have no more work here. I am going back to the green buddhafield.” She also told him to look underneath her cupboard where she’d left a volume of teachings – instructions on the mind – she’d received and discovered. That was it.

As I told you earlier then, Tara can assume any form. This was just one case where she assumed this form and that is the purpose of these emanations – she had this purpose to liberate. Actually, I know many, many stories like this, such as dakinis working in butchers markets, selling meat. They can take any form. That’s the skillful means that is happening now.

Rays of Light Offerings

So we visualize the Tam radiating masses of rays of light – going, offering to the buddhas then coming down – and the Tam becoming even brighter. Then the rays of light go to all phenomena, to all the worlds and universes that exist. In doing that, it removes all the suffering of all sentient beings; it removes the poverty; it removes all the calamities; it removes all the diseases. It is one activity that benefits every kind of suffering that there is. That’s what it does.

Causal and Wisdom Merit

This going to and benefiting all such beings is, of course, the generation of causal and wisdom merit; this will generate those two merits. Through, wisdom merit, you gain the wisdom of her mind. Through causal merit, you have causes for happiness; everything that is conducive for your good activities and that you want to do. Whether you want to give to charity; whether you want to give food; make a monastary; build a stupa, temple, or library; all of these noble projects that you may have in mind such as opening an orphanage and so forth; all of those will be accomplished as the causal merit. That is what the causal merit means. With the wisdom merit, your body turns into the real buddha. Your body, aggregates and everything turn into the primordial wisdom of buddha’s body. That’s the thing. When you have the causal and wisdom merit, the two purposes are fulfilled. The two purposes are, first that you become a buddha and second as a buddha you will be able to help others obtain buddhahood.

The Full Activity of the Buddhas

So in that then, you should feel you are doing the full activity of the buddhas while reciting Om Basu Dharani Soha and then sometimes reciting Om Tam Soha, Om Tam Soha. Now Om Basu Dharani Soha is called Nyenpa; Om Tam Soha is called Lejur – what is accumulated and recited. Nyenpa and Lejor will come into every sadhana practice. So Lejur is the skillful means of being beneficial to sentient beings. Later on you will go into a more elaborate practice of the Tara; the sadhana will be longer and there will be a mandala confession of Tara, which I did not include here because it is a few more pages. That is there, where you can do the eight-mandala offering to Tara. In addition, there are many different practices for Tara. This is a short one that His Holiness has given us.

Dissolution

Now in the dissolution – this is very short here, so those of you who have the elaborate practice of Tara – where you know her buddhafield – you know the palace and you know how the buddhafield is described – if you know that, apply it here. Though it is not said here, it is understood that when you instantly become Tara, you become the whole buddhafield of Tara. It is not like you are in you ordinary surroundings in New York City and you become Tara. First the buddhafield manifests. If you have the visualization of the buddhafield of Tara then visualize this buddhafield, upon which you arise. Now again if you have this full visualization then first dissolve the buddhafield and all the activity within that field, dissolve this into yourself as Tara. The second dissolution is that you dissolve into the Tam and the surrounding syllables. In the third dissolution, the lotus petals now dissolve into the surrounding syllables. Om Bhasu Dharani Soha then dissolves into the Tam. Now you are left with the Tam only; everything else has dissolved. Tam dissolves from bottom to top into emptiness, until not even the bindu remains – nothing is left. So when you have dissolved directly into that, then please remain for some time in this continuous mind-stream. This continuous mind-stream that is without any reference, without anything to verbalize or describe, is the mind of Tara. In that moment you are already in the innate mind of Tara, so just remain in this quietly. There is nothing to utter, nothing to describe. You are in the moment awareness, the very moment awareness of Tara.  That is beautiful; that is such a blessing. For a moment you experience your whole body and your entire mind transforming into Tara. Remain for a while and absorb that understanding. You don’t have to verbalize anything here. Just remain. But, of course, you won’t be able to remain long; all of a sudden, your ordinary thoughts come in again. When your ordinary thoughts come in again, immediately go to the awareness of pure vision. What that means is to see all form as the form of Tara; hear all sound as the sound of mantra; and as for your mind, feel it is resting as the mind of Tara.

Re- Emerging

So the next line, the second line here – ‘Once again the illusory form of the deity appears…’—means just that. The illusory form of the deity is the pure vision that we have to have to deal with our ordinary thoughts, that is, before our ordinary thoughts interfere.

The Dedication

Then after that, of course, as I’ve always told you, the dedication is important. If you don’t dedicate the merit, you don’t get much merit. So dedicate the merit for all. The text here is easy to understand – ‘May everything be auspicious; may everyone have the wealth that they desire; may everyone’s fears be removed; may everything at all times always be auspicious for everyone; may they never say anything inauspicious’ – meaning may no negative obstacles come to any sentient being ever. This is what you wish for all sentient beings. Wish that for them. That is good!

Trust in Tara – Pray to Her

And so now, of course, much of it depends on your doing the practice and how you do the practice. The result will be there, I have no doubt about it. I have no doubt in the blessings that this sadhana holds. As I told you earlier, in this degenerate time when we are facing a lot of imbalances and upheavals in our lives, when things are not going well in our lives; when things are not going well for our family, for all of this pray to Tara to dispel all these problems that you have. Trust her. Give her your trust. Do some recitations of this practice and it will dispel those obstacles. Many of the causes for unhappiness come from demonic forces, which come into our mind as things that are right and pleasurable for us. They are poison coated with sugar. That’s how they come.  We have to be careful. Pray to Tara. If you are taking a major decision and you don’t know what to do, pray to her, ask her to show you the guidance. She will guide you. Pray to her.

Limitless Compassion

The point is her compassion has no barriers and no limits. She is like a hook coming out towards you. The hook needs a ring so the hook can catch and pull the ring. You are like a ring; her compassion is like a hook. You have to be mature enough to become the ring. Trust her; give in to her. Then her compassion will just connect. You don’t even have to wait for it – it’ll be immediate.

Dedicate a Tara Statue to Your Parents

As I said it’s important for you to have a statue of Tara in your house. If not any other statue, at least you should have a statue of Tara. You can commission one so that you have a statue and consecrate it correctly. That also bodes well for your death; when your death comes you will have done something constructive that will bring merit; something that will bring good fortune. You must have a statue, you must – Tara eliminater of all fears – you must have one. As much as you feel gratitude for your mother and father, especially your mother, in her memory you need a statue. Dedicate it to your parents. Pray that the merit of this statue goes to them; may their lives be long; may they enjoy prosperity and peace. That’s important. Investing in jewelry is nothing important for you – to have nice earrings – what are earrings going to do for you? Nothing! So sometimes invest wisely, that is, in a good way – that’s important.

So with this, thank you for coming to this teaching. I hope I have been able to give you some clarity and guidance.

Now I’d like to dedicate this merit. (Dedication prayers in Tibetan…)

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